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HE CHURCHMAN'S ANSWER 
WHY, BEING A SIMPLE EX- 
PLANATION OF SOME OF THE 
CUSTOMS AND USAGES OF THE PROT- 
ESTANT EPISCOPAL CHURCH, BY REV. 
P. M. BOYDEN. 




THE CHURCHMAN'S 



ANSWER WHY 



Being a Simple Explanation of Some of the 
Customs and Usages of the Protestant 
Episcopal Church. 



REV. P. M. BOYDEN, 




Rector of St. James' Church , Boydton, Va. 



NEW YORK : 

JAMES POTT & CO., Publishers, 
14 & 16 Astor Place. 
1 891, 



3 36 V 



is 



tm Library 




Copyrighted, 
JAMES POTT & CO., 



PREFACE. 



In presenting this modest booklet to the 
Church, the author lays little claim to originality. 
Much of it has been said before, by various 
writers on the Church, to whom, in general, the 
author now acknowledges his indebtedness. 

But while in it there is little that is original, 
the writer claims that the tract meets a need. It 
is to explain to those not of the Church those 
practices and customs of hers unfamiliar to them 
and for which they see no reason. This is done 
more minutely than in any other tract with which 
the writer is acquainted. 

The questions are put in the language of in- 
quiry of a candid Christian, not of our house- 
hold. Not-all the reasons are assigned that might 
be, if the scope of the work permitted. Espe- 
cially is this often true of the Scriptural argu- 
ments. For this a large volume would be neces- 
sary. 

It is not to be expected that the views herein 
expressed will coincide with those of all the 
members of the Church. To extremists there 



3 



iv 



Preface. 



will perhaps be much with which to find fault. 
To such the author may seem to go too far, or 
not far enough. But it is hoped that this little 
treatise will in the main commend itself to con- 
servative men of the Church ; because, in the 
writer's opinion, the doctrine of our Church is 
faithfully reflected. And even those who may 
go 'farther, can, generally, at least go as far as 
has the author in his treatment of the various 
topics. 

For this effort to do good and to advance the 
glory of God, the author invokes from fellow 
Churchmen sympathy, and from the Divine 
Head of the Church, in Whose name it is pub- 
lished, blessing on the truth it conveys, and par- 
don for its errors. 

Hector y of St. James 1 Church, Boydton, Va., 
August, 1891. 



TBK CHURCHMAN'S ANSWEa WBT. 



CHAPTER I. 
Church Membership. 

Question. (1) I 'Lave met members of jour 
CLurcL who were Arminians and otLers who were 
Calvinists; some tell me that they do not believe 
in infant baptism, others do. How can persons 
holding such different doctrines be members of 
the same Church? 

Answer. On many of the minor matters of 
belief and practice our Church allows a wide lati- 
tude of private opinion. All the doctrine re- 
quired to be believed by a layman, in order to 
entitle him to 'membership in the Protestant Epis- 
copal Church, is contained in the Apostles' Creed, 
commonly recited at every public service. The 
Church teaches well defined doctrines on most of 
the points in controversy among Christians, and 
her ministers must give a general subscription to 
her standards of doctrine ; but from laymen she 
does not demand subscription to any except the 
essential Articles of Faith, expressed in the Creed. 



5 



6 



The Churchman 's Answer Why. 



Q. (2) If this is true, then a Lutheran or a 
Presbyterian, a Baptist or a Methodist might 
come at once into your Church ? 

A. Yes, certainly ; if he accept our Jiturgieal 
service. The peculiar doctrines of these denomi- 
nations might be retained and find toleration, and 
those who hold them find a welcome in our Church. 
As most of these questions have long been the 
occasion of controversy, without the probability 
of either side ever convincing the other, our 
Church wisely leaves these doctrines to the con- 
science of the private Christian. 

Q. (3) In your Office for Infant Baptism the 
Sponsors are urged 16 that the child be brought 
to the Bishop to be confirmed by him, so soon as 
he can say the Creed, the Lord's Prayer, and the 
Ten Commandments, and is sufficiently instructed 
in the other parts of the Church-Catechism set 
forth for that purpose." This seems to require 
only an intellectual assent, without any prepara- 
tion of heart, as necessary to a public confession 
of Christ. How is this explained ? 

A. In the Church-Catechism, there referred 
to, you will find heart-preparation strongly in- 
sisted upon ; such as repentance, faith, reliance on 
God's Holy Spirit, and all the graces commonly 



The Churchman s Answer Why. 7 



received as accompanying conversion. Besides, in 

the same Office for Baptism, not only the Creed,, 

the Lord's Prayer, and the Ten Commandments 

are required to be taught, but as well, " all other 

things which a Christian ought to know and be- 
es o 

lieve to his soul's health." This involves all the 
doctrines of practical piety. The Order of Con- 
firmation is to be interpreted by the Office of 
Baptism, which precedes, and by that of the Holy 
Communion, which, follows it. Each of these 
offices will.be found to lay the greatest stress 
upon heart-preparation in the Christian. 

Q. (4) Why are Sponsors demanded for bap- 
tized children ? 

A. (1) Because, in the event of the death of 
the parents, or their neglect to train for God, 
the child may have some pledged to teach him 
the Christian faith and life. (2) It is retained 
as one of the most ancient customs of the 
Church. 

Q. (5) But is it not often a mere fashion and 
its obligations neglected ? 

A. Yes ; but the abuse does not vitiate the 
proper use of a good thing. For this the Church 
is no more responsible than for other failures of 
duty. She is careful to point out the right way \ 



8 The Churchman's Answer Why. 



and if any fail to follow her directions, the fault 
is theirs, not hers. 

Q. (6) How are members of other denomina- 
tions admitted into your Church ? 

A. If not baptized, by baptism and subse- 
quent confirmation ; if baptized already with 
water in the name of the Holy Trinity, by con 
firmation only. 

Q. (7) Why. does your Church practise con- 
firmation ? 

A. (1) It is rational and appropriate. When 
the baptismal vows are assumed by a person for 
himself, it is proper that it be done in a public 
manner, which at least is harmless, even if not 
helpful, as we hold it to be. (2) From the ear- 
liest days of Christianity we learn from history 
that confirmation was practised. (3) We retain 
the* rite because it is, we hold, taught in the 
Bible. See Acts viii. 5-17, and xix. 1-7. And 
very clearly at Hebrews vi. 1, 2. (4) To those who 
come to confirmation with earnest purpose to re- 
new and keep the vows of baptism, this apostolic 
rite is a means of grace. In answer to prayer 
the Holy Spirit is given them, so as further to 
strengthen them for the Christian life. 



CHAPTER II. 



Forms of Prayer. 

Q. (1) Why does your Church use written or 
precoroposed forms of prayer \ 

A. For these among other reasons : (1) We 
believe them to be reasonable and proper, (a) 
For it is not a question of forms, but of the best 
forms. An extemporaneous prayer is so only to 
the minister ; to every one who hears, it is a form 
for the time, though it may vary from a former 
prayer. And who is likely to pray better, an in- 
dividual minister on the spur of the moment, who 
is sometimes sick in body or spiritually cold, or 
the holiest men of every age since Christianity 
began ? These, in the calmest and most devout 
moments, composed our prayers. The Prayer 
Book is not the product of any one period, but 
the hallowed growth of eighteen centuries, (b) 
Is there any difference between praying out of a 
book and singing out of a book ? Every body of 
Christians has written forms of praise, even if 
not of prayer. Prayer and praise from one point 
of view are identical. Each is an address to God. 
Praise is commonly in verse and sung, while 



9 



io The Churchman's Answer Why. 



prayer is not. If forms are improper in one kind 
of address, they manifestly are improper in an- 
other. To be consistent, objectors to forms of 
prayer should improvise their hymns. 

(2) Written forms are best, (a) Because they are 
independent of the frames and feelings or health, 
spiritual or physical, of the minister, (b) Because 
they are conservative of sound doctrine. With an 
orthodox form of worship, however a man may 
preach, he must pray aright. And if the depart- 
ure from the faith be very marked, it will by 
comparison with, the liturgy be detected, and the 
minister called to account, (c) Because they give 
due place to all the ordinary needs of a congrega- 
tion. In an extemporaneous prayer much that 
ought to be prayed for is often omitted. This 
through forgetfulness or for some other cause. 
But with precom posed forms the common wants 
of the people are in a full and symmetrical man- 
ner provided for beforehand, (d) Because the 
character of written prayers is better. They are 
less redundant and verbose, simpler ai^d more di- 
rect, and generally in better language. They are, 
too, reverential, and devoid of all expressions in 
bad taste, (e) Because it is known what is to be 
prayed for and the people can concentrate their 



The Churchman's A?iswer Why. 



ir 



attention on the petitions, rather than on listening 
to what is going to be said, and considering 
whether the prayer can be endorsed. Thus a 
remedy against wandering thoughts is provided. 
{f) Because of the true nature of public prayer. 
It is a heart-felt communion with God, done into 
words before a congregation. If the heart is in 
it, God does not care whether the words are the 
same or not. It is only a question as to the mode 
of communion with Him best adapted to human 
wants. 

(3) Add here the testimony of non-Episco- 
pal divines. Baxter, the devout Puritan, com- 
posed a liturgy ; Calvin, too, advocated forms of 
prayer. Some Presbyterian congregations use 
them ; besides Lutherans, Moravians and others. 
Probably more than half of the Reformed and 
Protestant bodies of the world partly or wholly 
use precomposed forms of worship ; and all the 
non-Protestant bodies, as is well known. 

(4) For precomposed forms of worship we have, 
as an example, the ancient Church from the ear- 
liest days. Some of the forms of our Prayer Book 
come to us from liturgies in use certainly within 
one hundred years after the death of St. John. 



12 The Churchman's Answer Why. 



(5) But forms are retained for a better reason 
than any yet adduced. Scripture warrants them. 
(a) God prescribed forms of worship for the Jewish 
Church, (ft) Jesus and His inspired Apostles at- 
tended and took part in synagogue worship, 
which was liturgical. They never co/idemned 
the mode of worship, but their very presence at, 
and participation therein, stamp them forever as 
not only not wrong, but right and wholesome. 
(c) Jesus gave the Lord's Prayer, a form, to His 
disciples. 

Q. (2) Why do the people join in and re- 
spond to the prayers of the minister ? 

A. (1) Worship is for the people as well as 
for the minister. It is proper that they should 
then take a part in what vitally concerns them- 
selves. (2) It is the exercise of each Christian 
of his high calling to be a priest unto God, and 
to draw nigh to Him without the intervention of 
any priest or minister. (3) To take part in the 
services increases the interest in, and fixes the at- 
tention of the people upon, the worship. (4) 
Responsive participation is one of the most 
ancient customs of the Christian Church. (5) It 
has the authority of Scripture : (a) Sanctioned 
in the synagogue worship by Christ and His Apos- 



The Churchman 's Answer Why. 



13 



ties, (b) In I. Cor. xiv. 16, we are distinctly told 
that the people were accustomed to respond 
"Amen" to the prayers. 

Q. (3) But are not forms of prayer formal ? 

A. Formality is in men, not in things. In 
every mode of worship we are to guard against 
formalism. That at the times in which the 
emotions are most stirred a form of words is ap- 
propriate, Jesus, at least, thought. No one dare 
charge Him with formalism. Yet in the agony 
in the Garden of Gethsemane He employed a 
form, thrice " using the same words.' 3 Hanging 
upon the cross, He could only find in written 
forms language in which to express His feelings 
at that awful moment. He draws from the in- 
spired form of prayer, written one thousand years 
before. " My God, my God, why hast thou for- 
saken me?" "Into thy hands I commend my 
spirit ; " these, from the liturgy of the Psalms, 
voiced the anguish and the trust of Christ cru- 
cified. 

Q. (4) But does your Church never permit ex- 
temporaneous prayers to be used ? 

A. It does ; but not by prescription. In pri- 
vate, in the family, in the informal meeting such 
prayers may be used. And in stated public wor- 



14 The Churchman's Answer Why. 

ship, after the sermon (when there is no Com- 
munion), there is no law against extemporaneous 
prayer— a liberty of which some clergymen avail 
themselves. 



CHAPTEK III. 



Posture in Worship. 

Q. (1) Why do the minister and people of 
jour Church kneel in silence before service be- 
gins ? 

A. Because by private prayer they would get 
into the proper frame for the public worship 
about to take place. They pray for the Divine 
blessing upon the services for themselves, the 
rest of the congregation, and the minister. This 
explains, too, why a clergyman, before his ser- 
mon, commonly offers a silent prayer. He in- 
vokes the Holy Spirit to go with the Word 
preached. 

Q. (2) Why do your Church people sometimes 
stand, sometimes kneel and sometimes sit during 
service? 

A. Three general reasons we note : (1) Change 
of posture is a very ancient custom of the Chris- 
tian Church. (2) It affords relief to the body, 
lessens fatigue and thus helps to prevent wander- 
ing thoughts. (3) The several postures are in- 
tended to express the emotions which ought to 
be kindled during the different parts of worship. 



15 



i6 



The Churchman* s Answer Why. 



Q. (3) When do you stand, kneel and sit? 

A. The general rule is to stand during praise, 
to kneel at prayer and to sit under instruction. 

Q. (4) Why are these postures appropriate ? 

A. (1) Standing is the natural attitude of joy 
or thankfulness. If a man, condemned to death, 
were sitting in his cell, and news were brought 
him of a full pardon, he would certainly not sit 
quietly, as before, but leap up and give vent to 
his feelings in some joyous exclamation. So it is 
with respect to praising God. We joyously sing 
of His goodness to us ; and the feeling awakened 
naturally shows itself in a standing posture. (2) 
We kneel during prayer, because it is the attitude 
of humility, befitting such a weak and sinful 
creature as man, while addressing in prayer God, 
so august, so mighty, so holy. All Christians 
recognize the propriety of some change of pos- 
ture for prayer, although they may not kneel. 
But for this attitude we have the authority of the 
Bible: (a) In the Old Testament we are told 
that Solomon knelt in prayer at the solemn dedi- 
cation of the Temple ; and that Daniel "kneeled 
upon his knees three times a day." (I) From 
the New Testament we learn, at Acts xx. 36, that 
St. Paul, in a public service, u kneeled down and 



The Churchman s Answer Why. 17 

prayed with " the elders of the Church of Eph- 
esus. (3) We sit under instruction because it is 
less tiresome, and more adapted to the fixed at- 
tention which we must give, lest something of 
the truth escape us. 

Q. (5) Are there any exceptions to these rules 
for proper posture ? If- so, why are the exceptions 
made ? 

A. There are exceptions : (1) When the sen- 
tences of Scripture beginning service are read, 
the people rise in token of reverence for that 
God Whose worship they are just beginning, It 
is a visible acknowledgment of His presence. (2) 
The people also stand, when by the minister ad- 
dressed in direct exhortation, generally introduced 
by the words, " Dearly Beloved." They do this 
to show their profound respect for the message 
from the Most High, which the minister officially 
is about to deliver. (3) All stand at the Creed, 
because it is the expression of the personal faith 
of each one in those essential doctrines of Chris- 
tianity, the importance of which is so great that 
we indicate our appreciation of them by rising. 
It is said that it was once the custom in reciting 
the Creed for each man, not only to stand, but to 
lay his hand upon his sword, in token of his 



1 8 The Churchman s Answer Why. 



readiness to defend its truth with his life. (4) 
All stand during the instruction of the Gospel for 
the day, because we desire to show special honor 
to the very words and acts of the Saviour, which 
the Gospel always recounts. (5) The people stand 
during prayer in some of the offices, such as that 
for Baptism, when they are found standing before, 
and will be standing properly again immediately 
after, the prayer. Either standing or kneeling is 
regarded by the Church as a proper posture for 
prayer; though kneeling is the ordinary one. 
(6) Once only do we sing kneeling. It is in the 
service for the Holy Communion, at the ascrip- 
tion of praise beginning " Holy, Holy, Holy," 
which is called the Trisagion or Ter Sanctus. 
Here the people are found on their knees, and 
immediately after must kneel again. They con- 
tinue kneeling, therefore, to avoid the distraction 
of suddenly rising and kneeling again during this 
most solemn portion of the service. 

Q. (6) Do all Episcopal churches conform to 
this order of posture ? 

A. If not, it is because, (a) either of imper- 
fect instruction in the customs of our Church, (b) 
or of a self-will, introducing innovations into the 
common order of the Church. These were either 



The Churchman's Answer Why. 19 

discarded at the Reformation, or were never gen- 
erally practised. In either case, it is without 
sanction of the common or statute law of the 
Church ; and by conservative men is therefore 
believed to be unwarrantable. 

Q. (7) Why do many members of your 
Church bow the head when the name of Jesus 
is mentioned in the Creed ? 

A. It is the retention of an ancient custom in 
the Church, dating back to the days of the Arian 
heresy. The Arians denied the full Divinity of 
Christ ; and in a Christian congregation, made up 
partly of Arians and partly of the orthodox, the 
latter would bow the head at the sacred name, to 
mark themselves as confessing His perfect God- 
head. For similar reasons, the custom is con- 
tinued at the present day ; and it is done in the 
Creed, because that is the solemn and personal 
expression of each worshipper of his own faith in 
the essential doctrines of Christianity, of which 
the Divinity of Christ is the most important. 

Q. (8) Do not many also bow the head in 
what you call the Gloria Patri f 

A. Yes ; and for reasons similar to the fore- 
going. 



CHAPTER IV. 



The Order of Holy Scripture. 

Q. (1) Why does your Church have lessons 
required to be read in order at its public services, 
instead of leaving to the discretion of the minis- 
ter the selection of the Scripture to be read ? 

A. We mention three reasons : (1) Lessons 
from both Testaments are appointed, because each 
is equally inspired of God, and profitable for in- 
struction in righteousness. (2) They are read 
regularly through in order that the whole Bible, 
suitable for public reading, may be known, and 
no part neglected, as is the case when left to 
individual selection. (3) Thus the people are 
made familiar with the whole of God's Word. 
The Church is daily, weekly, and yearly doing 
the work of a Bible Society — acquainting the 
people with the whole Scriptures. More of the 
Bible is heard in one service of our Church, than 
often in eight or ten services of those who do not 
prescribe a regular order. 

Q. (2) Why are the Psalms not so read? 

A. Because it is deemed well to have the peo- 
ple specially familiar with them, since they are 



20 



The Churchman s Answer Why. 



21 



extremely conducive to practical piety. There- 
fore, they are so arranged as to be read through 
every month, instead of semi-annually. 

Q. (3) Why are the Ten Commandments ap- 
pointed to be read every Sunday and Holy Day ? 

A. From their great importance. They con- 
tain the sum of our whole duty, and the people 
ought frequently to be reminded of their duty to 
God and to their neighbor, 

Q. (4) Why is a special Epistle and Gospel 
appointed for Sundays and Holy Days ? 

A. They are the lessons for the day or season, 
which the Church would specially impress upon 
the people. The Epistle and Gospel for Sundays 
are what, as their weekly Scripture-lesson, the 
Church expects her children to meditate upon 
and apply. 



CHAPTEK Y. 



Festivals and Fasts. 

Q. (1) Why does your Church observe cer- 
tain, special days, as Easter and Christmas ? Why- 
have a Church-year ? 

A. For these among other reasons : (1) It 
tends to prevent a one-sided or partial delivery of 
doctrine. Each clergyman has his pet doctrines. 
Upon these he is apt to lay special stress, and he 
may so do it as not to give the proper place of 
importance to other truths, as much God's revela 
tion as the one he is most interested in. For ex- 
ample, the death of Christ was most necessary for 
our salvation ; but so were His Incarnation and 
Resurrection; these must be given the promi- 
nence assigned them in the New Testament. 
Now by the Church-year the chief truths are pre- 
sented in an orderly and regular rotation, no one 
that ought to be mentioned being omitted. As a 
result, the teaching becomes symmetrical and 
Scriptural. (2) The Jews had their special eccle- 
siastical days and their Church-year. This was 
by Divine institution. What He once appointed 
will not now displease Him, but is rather pleas- 
ing to Him and helpful to godliness. 



The Churchman s Answer Why. 23 



Q. (2) Why do you observe Lent ? I find no 
Scripture for it. 

A. (1) For the Church-year, as to its particu- 
lar enactments, we do not claim the direct com- 
mand of the Bible. Yet the principles upon 
which it is based are Scriptural. (2) As to Lent, 
the duty of self-denial and self-examination, 
which that season emphasizes, is taught through- 
out the Bible. We make the season forty days 
in commemoration of Christ's fasting and tempt- 
ation in the wilderness. 

Q. (3) But why have a special time ? 

A. (1) Because unless a time is appointed for a 
duty, it is apt to be neglected. If we did not have 
a time for private prayer, morning and even- 
ing, probably we should seldom pray, and our 
souls consequently would dwindle and die. (2) 
Those who object to our keeping Lent have them- 
selves a special season. The Week of Prayer — 
the first week in January — is observed by many 
as a time in which to draw specially near to God.. 
It is a shortened Lent, without any of its historic 
associations. 

Q. (4) Why do you fast on Fridays and other 
special days during the year? 

A. For various reasons: (1) Fasting or self- 
denial is a duty, (a) Recognized as such by 



24 The Churchman s Answer Why. 



Christ in St. Matt. vi. 16, and elsewhere; and 
practised by inspired Apostles, as we read in Acts 
xiii. 3, and elsewhere, (b) It is demanded by rea- 
son ; not that thereby we may win Heaven's ap- 
proval, for G od is already won in Christ, bnt that 
we may, by refusing gratification to onr innocent 
desires, so strengthen onr wills, that they may be 
able to resist, when tempted to yield to sinful de- 
sires. We humbly deny ourselves on account of 
those sins, which demanded that Christ should be 
crucified ; and we select Friday, because upon 
that day he suffered. 

Q. (5) But why keep Saints' days ? 

A. We assign three reasons : (1) To encour- 
age ourselves by the memory of apostles and holy 
men, who, though weak and sinful, as we are, by 
the grace of God fought well the good fight, and 
have now received the first-fruits of victory. (2) 
It is as rational for us, as Christians, so to stimu- 
late our piety, as for the Government, by keep- 
ing Washington's birthday, to stimulate patriot- 
ism and good citizenship. (3) We do only what 
all other Christians in other ways do. All keep 
their Saints' days. Whenever one of themselves, 
noted for achievement or piety, dies, there are 
memorial services and funeral sermons. We pre- 



The Churchman' 1 s Answer Why. 25 



fer to quicken our piety by noting the examples 
of those, like St. Paul or St. John, of whose 
Christian character there has never been any 
doubt in the Church. And we choose as best to 
commemorate them at regularly recurring periods, 
instead of spasmodically. 

Q. (6) But are not Saints' days Eomish ? 

A. Not as we observe them. The Romanists 
invoke the Saints as intercessors to God for them ; 
we remind ourselves of our privilege and duty by 
recalling how well those holy men followed the 
example of Christ. 



CHAPTER VI. 



Ministerial Dress. 

Q. (1) Why do the Episcopal clergy general- 
ly wear a distinctive dress ? 

A. Two reasons will suffice : (1) Because they 
are officers in the army of the King of Heaven, 
and would indicate this by a distinctive uniform. 
(2) By assuming a garb neat, but simple, they 
would discourage the frivolities of fashion. 

Q. (2) Is there any law on this matter ? 

A. By no means. A clergyman can dress as 
he sees fit, just as any other person and not in any 
wise be called to account. 

Q. (3) Why in the conduct of Divine service 
are robes worn ? 

A. For the following among other reasons : 
(1) It meets a felt want in human nature. Masons 
and other orders wear regalia at the time of their 
meetings. (2) They cover up all defects in dress, 
whether from poverty, bad taste, or slovenliness 
on the part of the individual clergyman. All in 
the conduct of worship are esteemed equal. (3) 
Robes add solemnity and dignity to worship. 
The ]udges of the Supreme Court, the most dig- 



26 



The Churchman 's Answer Why. 27 

nified court in the country, wear gowns, when 
they sit on the bench. (4) It is deemed right 
that when the ambassador of God speaks officially 
to God for the people, and to the people for God, 
he should wear a State dress. (5) It is of the 
Church one of the ancient customs, no one of 
which ought to be changed, unless for good rea- 
son. (6) Distinctive robes were prescribed by 
God Himself to be worn by Jewish priests, when 
ministering at the altar. Therefore, it can not 
be wrong to do what God did. 

Q. (4) Why is the robe worn generally white ? 

A. To suggest the purity of life and doctrine, 
which should mark the ambassador of God. 

Q. (5) Do your Church people deem it wrong s 
not to wear the surplice in the conduct of ser- 
vice? 

A. By no means. There is no positive law 
requiring vestments to be alwa} T s worn ; though 
by rubric and canon the practice is recognized. 
It is a custom of the Church, always to be ob- 
served, when practicable ; but the lack does not 
invalidate any official act of the clergy. 

Q. (6) Why are choirs vested ? 

A. They, are not generally ; and when done, 
it is for reasons similar to those before given. 



CHAPTEK VII. 



The Ministry. 

Q. (1) You have three orders of ministers in 
your Church ; and they are called Bishops, Priests 
and Deacons, while many others have only elders 
and the deacons of the congregation. Why this 
threefold order ? 

A. For several reasons, some of which we 
give : (1) Our three orders are historic. Until 
the Reformation every body of Christians, that 
had a ministry at all, had the threefold order. 
All three are mentioned in the Epistles of Igna- 
tius, Bishop of Antioch, who was a contemporary 
of St. John, the Apostle. They are everywhere 
found wherever any Christian Church was plant- 
ed. There is no hint in history as to when the 
ministry was divided into three orders, on the 
supposition that it came in after the days of the 
inspired Apostles. But every other innovation 
can be traced to its first beginnings. Episcopacy 
^flourished everywhere, when history takes up 
the narrative concerning Christianity where the 
New Testament leaves it. This was early in the 
second century, and soon after the death of St. 

28 



The Churchman s Answer Why. 



29 



John. If the three orders were not apostolic, it 
is incredible that the early Christians, who showed 
themselves alert, and even bitter, in detecting 
and rebuking the slightest deviation from what 
they believed to be apostolic Christianity, should 
all have remained absolutely silent, when was 
going on this thoroughly radical change in the 
government of the Church from Presbytery to 
Episcopacy. (2) We hold the three orders to 
be Scriptural : (a) In the Jewish Church, to 
which God condescended to give minute details 
concerning worship, order and government, there 
were by His appointment three grades or orders 
in the ministry — High Priest, Priest and Levite. 
Therefore to imitate God in the ordering of our 
ministry can certainly not be wrong, but com- 
mendable rather, (b) In the New Testament we 
also find the three orders. There were the Apos- 
tles, the Elders or Bishops and the Deacons. For 
example, all are mentioned in Philippians i. 1, 
where Paul, the " Apostle," writes to the Church 
in which are "Bishops and Deacons." All three 
are mentioned in the same way in I. Timothy. 

Q. (2) Why are not your Bishops called apos- 
tles? 

A. While they succeed the Apostles in their 



30 The Churchman s Answer Why. 



office, except in certain miraculous, personal en- 
dowments, the name of the order was, as we are 
told by an ancient Christian writer, changed to 
that of Bishops, on account of the reverence in 
which the original Apostles were held. The ap- 
pellation, " Bishops," in the !New Testament used 
as synonymous with " Elders " or " Presbyters," 
was adopted because the Greek word for "Bishop" 
means "overseer" ; and this well designated the 
general functions of the highest Church official. 
Q. (3) What is the place of the Bishop ? 
A. He is the channel of authority in the 
Church and rules in ecclesiastical matters. In 
such, where there is no law limiting his authority, 
his word is law. He, elected by the Church to 
exercise his ministry in a certain territory, receives 
his authority to do so from those who have been 
duly authorized by other Bishops in an ascending 
succession ; till are reached the Apostles, under 
God and by His inspiration, the source of all 
authority in spiritual matters. 

Q. (i) What clerical acts can he do that the 
lower orders of clergy can not ? 

A. All that they can do he can ; besides, he 
confirms by laying on of hands, ordains others to 
any of the three orders of the ministry, and con- 
secrates church buildings. 



The Churchman 's Answer Why. 31 

Q. (5) Why are three Bishops required to 
consecrate another to the same order ? 

A. It is not an absolute necessity. Conse- 
cration by one Bishop is valid. It is however 
the common practice. (1) Because a very old 
rule in the Church. (2) In order to assure the 
validity of the consecration. If there were any 
flaw in the ordination of one or two of the con- 
secrators, the con joined act of the third would re- 
move it ; and lawful order and Episcopal author- 
ity would be given. And it is not to be supposed 
that there would ever be a defect in the title of 
all three consecrators. 

Q. (6) Why do you claim that there is an 
apostolic succession in your ministry ? 

A. (1) The historical proof : (a) In the earn- 
est days there were kept records of the succession 
to the Episcopate in the chief sees, (b) Great car e 
was taken that the record might be accurate j 
and that each Bishop must have three consecra- 
tors. This latter provision secures that the suc- 
cession be not a chain simply ; but a network of 
bonds, by which our ministry is held to the 
apostolic. 

(2) Scriptural proof : (a) In St. Matt, xxviii. 
20, Jesus, about to ascend to His Father, gives His 



32 The Churchman s Answer Why. 



parting commands to the eleven Apostles concern- 
ing the exercise of their ministry ; and then adds 
as a promise, " Lo, I am with you alway, even 
unto the end of the world." This promise was 
not personal ; for the Apostles are not alive. It 
was made to the Apostles in their character as 
founders and representatives of an imperishable 
order of ministers, (b) To the Apostles after His 
resurrection Jesus appeared, as we are told in St. 
John xx. 21, and says : " As my Father hath sent 
me, even so send I you.- ' We find this commission 
was to be handed down to others. See II. Timo- 
thy i. 6, ii. 2, and Titus i. 5. In these passages 
Timothy and Titus have received, as we must 
infer, an authority which they can transmit to 
others. 

Q. (7) Is there any other reason why there 
should be an apostolic succession in the ministry ? 

A. Yes ; it is necessary in order to be certain 
that a minister has authority from God to exercise 
his office. One may feel internally called, yet 
that be no evidence to any but himself that he 
really is called of God. But when we can trace 
one's authority back to Christ, the fountain head, 
we may be sure he is properly authorized. 



The Churchman! s Answer Why. 33 



• Q. (8) Did the Jewish Church, by God's ap- 
pointment, have anything analogous to your suc- 
cession ? 

A. Yes ; there was a priestly succession, which 
was derived by natural, rather than, as with us, by 
ecclesiastical generation. ]STone but the descend- 
ants of Aaron were priests ; and to usurp the 
functions of the priesthood was regarded as 
sinful and was often punished by J ehovah. It 
is not to be supposed that He who was the 
Author of order under the Old, would become the 
Author of confusion under the New Dispensation. 

Q. (9) What are the consequences of denying 
an apostolic succession in the ministry % 

A. That one layman has as much right as an- 
other : (1) to ordain to the ministry, or (2) to> 
found a church. It confounds clergy and laity,, 
and warrants man-made churches. Six men, of 
their own will at any time, might call themselves, 
and would be a true and valid church. 

Q. (10) "Why is the second order #>f your 
ministry called " Priests " % 

A. Priest is, as an old writer puts it, " only 
presbyter writ short." Presbyter means in Greek 
exactly what " elder " does in English.* 

* The steps in the derivation are apparent, Greek, 
presbuteros ; Latin, presbyter; Old French, presbtre and. 



34 The Churchman 's Answer Why. 

Q. (11) Has lie the same position with you 
as a priest among Komanists ? 

A. ~No ; by comparison of our formularies and 
doctrines with theirs, it will be found that with 
us the priest acts with and is leader of the people, 
while with them he is the ordinary channel 
through which the laity draw nigh to God for 
pardon, cleansing and grace. Under limits of 
law, a priest, in charge of a congregation in our 
Church, rules the people in spiritual matters. H*e 
admits to and expels from the Holy Communion, 
and for excommunication is responsible under 
God only to his Bishop. 

Q. (12) What place does the Deacon hold? 

A. He is, as it were, the body-guard of the 
Bishop. By him he can be placed in charge of a 
congregation and removed at will. If licensed 
by the Bishop, he may preach and perform most 
pastoral acts, except to administer the Lord's 
Supper, at which, however, he may assist the 
priest. • In the true idea of a Deacon, now, on ac- 
count of the scarcity of clergy, practically and 
unfortunately obsolete, the Deacon is connected 



prestre ; New French, pretre ; English, priest. Compare al- 
so with Spanish and Italian preste. See "Webster's Una- 
bridged Dictionary, word, "presbyter." 



The Churchman s Answer Why. 35 

with a church under a Presbyter, whom he assists, 
his special duty being to care for the poor and 
sick in the congregation. 

Q. (13) Why are your Deacons allowed to 
preach and baptize, while in many other Churches 
they do not ? 

A. (1) We base it upon the uniform practice 
of the historic Church. (2) There is Scriptural 
ground upon which we stand. In the eighth chap- 
ter of Acts we find Philip, one of the seven Dea- 
cons, preaching to and baptizing the Samaritans. 
He also baptized the Ethiopian eunuch. 

Q. (14) Why do not your ministers invite 
ministers of other denominations to preach for 
them ? 

A. There is a law against it, for which two 
reasons are commonly assigned : (1) That the 
Church is responsible for the kind of doctrine 
taught the people. To this end over them she 
places clergy, set apart in a definite manner, with 
certain ordination vows upon them. For the 
faithful performance of those vows she is to ex- 
ercise due vigilance. But over those not com- 
missioned by her, the .Church has no control. 
They may preach any doctrine they please to our 
people, and we have no redress. 



36 The Churchman's Answer Why. 

Q. (15) "Will not the people sometimes go 
elsewhere and hear even unorthodox teaching ? 

A. They may ; but it is without the formal 
sanction of the Church, and for which she is in 
no wise responsible. And truly by much heard 
elsewhere they may be much edified, when they 
go ; and there is no law against going. 

Q. (16) What is the second reason why non- 
Episcopal ministers are excluded from your pul- 
pits? 

A. It is held by many in our Church that 
only those who have been ordained by a Bishop 
are properly clergymen at all. Without this or- 
dination other ministers are deemed to have only 
a human, and not a Divine commission to exer- 
cise their ministry. 



CHAPTEK VIII. 



On the Church-Building. 

Q. (1) Why are your Church-buildings often 
more ornate than those of others ? 

A. (1) It is most seemly to have a beautiful 
building for the worship of God. To give God 
the best is sv Christian axiom. It were shameful 
to live in a palace, and worship God in a barn. 
(2) In making His House beautiful we imitate 
God. He beautifies nature. The beautiful is al- 
lied to the good. When closely analyzed, sin is 
found not only vile, or morally heinous, but it is 
also ugly. (3) Scripture justifies it : (a) The 
magnificent Temple of Solomon was accepted by 
Jehovah, and the symbol of His presence abode 
there, (b) And Jesus sanctioned the beauty and 
grandeur of the place of worship, when, instead 
of faulting, He visited the Temple at Jerusalem 
and worshipped there. 

Q. (2) But are not debts often incurred in 
rearing fine churches? 

A. Yes, No congregation ought to go be- 
yond their means, present or prospectively cer- 
tain, to build a fine church. This practice our 



37 



38 The Churchman 's Answer Why. 

Church discourages by a law forbidding the con- 
secration of a building till it is free from debt. 

Q. (3) Why are crosses used on and in your 
churches ? 

A. To remind the passer-by and the worship- 
per that the house belongs to Him, Who was 
nailed on a cross, humble homage to Whom is 
thus silently and constantly preached. 

Q. (4) Why do you not use your churches for 
lectures, fairs, etc., as many do ? 

A. Because each is the House of God. We 
have no right to use the place given to Him in 
consecration for any but a distinctively religious 
object. 

Q. (5) In this is there any Scripture to sus- 
tain you ? 

A. Yes. (1) In the Old Testament profana- 
tion of the Temple was by God's prophets re- 
buked. (2) Jesus twice cleansed even the outer 
courts of the Temple, i. <?., part of the yard and 
not under roof. He would not allow even the 
precincts to be used for anything but the direct 
service of God. 

Q. (6) But fairs for the church are religious 
in their object ? 

A. So it was in general with the money- 
changers, and those who sold cattle and doves. 



The Churchman's Answer Why. 39 

The money-changers furnished the sacred half 
shekel, to be paid by each Jew for religious pur- 
poses. The doves and oxen were to be used in 
sacrifice. This was the highest act of worship 
among the Jews, and was commanded by God 
to be offered. 



CHAPTER IX. 



General Organization. 

Q. (1) What do you mean by a " Diocese " I 

A. A portion of territory, containing at least 
six parishes and six clergymen, over which a 
Bishop is, or is to be, placed. 

Q. (2) What is meant by a " Parish " ? 

A. A certain portion of territory, under the 
charge of a minister, called the Rector thereof. 
There are often several independent churches in 
one parish, each served by its own pastor. - 

Q. (3) What is the " Vestry " of a church ? 

A. It consists of not more than twelve lay- 
men, whose duty it is to attend to the temporali- 
ties of their congregation. 

Q. (4) By whom are the vestrymen chosen ? 

A. By the members of the congregation who, 
under the laws of the diocese, may be entitled to 
vote for them. Easter-Monday is the day upon 
which the annual election is commonly held. 

Q. (5) What is the "Standing Committee" 
of a diocese ? 

A. A certain number of clergymen, or clergy- 
men and laymen, elected annually, with authority 



40 



The Churchman 's Answer Why. 



4i 



to act for the diocese in directions well defined 
by law. 

Q. (6) By whom is the Standing Committee 
elected 1 

A. By the Convention or Council of the dio- 
cese, which meets annually. This Council con- 
sists of the Bishop, as chairman, of the clergy of 
the diocese, canonically entitled to a seat, and of 
laymen, elected by the vestries of the congrega- 
tions of the diocese, which are admitted into 
union with the Council. * 

Q. (7) What is the General Convention ? 

A. It is the highest legislative body of the 
Church, consisting of two Houses : (1) The 
House of Bishops, composed of all the diocesan 
and missionary Bishops of the Church. (2) The 
House of Clerical and Lay Deputies, made up of 
not more than four clerical and four lay delegates, 
elected by each diocese. Each House has the 
veto-power over the resolutions passed by the 
other, when passed as acts of legislation for the 
whole Church. In the Lower House votes may 
be demanded by dioceses and by orders, so that 
diocesan and lay expression of opinion may the 
better be secured, 



CHAPTEK X. 



General Information. 

Q. (1) Are not many of your customs, such 
as vestments and forms of prayer, liable to the 
objection that they are Romish ? 

A. If by " Romish " you mean that these cus- 
toms are un-Protestant, then we answer, " No." 
If by the word you would say that the Romanists 
have them, then it is true. 

Q. Why not discard them, then ? 

A. Because they are, as we have seen, proper 
and wholesome. That Romanists have a doctrine 
or practice does not stamp it as necessarily, there- 
fore, bad. Much of what they do and teach is 
part of universally accepted Christianity. They 
acknowledge the Books of the New Testament to 
be the written Word of God ; therefore shall we 
reject them ? They baptize ; shall we, then, turn 
Quakers ? They teach the doctrine of the Trin- 
ity ; shall we at once on that account renounce 
the faith and become Unitarians ? They pray, 
preach, send out missionaries and do many other 
things that all others do and ought to do. Now 
the " peculiarities " of our Church were re- 



42 



The Churchman s Answer Why. 43 



tained at the Reformation, (1) because many of 
them were far more ancient than the Papacy ; 
(2) because they were deemed appropriate, harm- 
less and unto edification. 

Q. (3) But why retain them, if not distinctly 
laid down in God's Word ? 

A. For the reasons just given. The Bible 
gives general principles, and leaves to piety and 
good sense the application. Besides we do only 
what all churches do. In no denomination of 
Christians is every practice conformed to the di- 
rect command or example of Scripture. Much 
is added, if not antiscriptural, that is believed to 
be wise, profitable and conducive to the advance- 
ment of religion. To require a Scriptural precept 
as authority therefor would close all Sunday- 
schools and stop camp-meetings. The Apostles 
had no Bible or missionary societies, and few, if 
any, organized societies for Christian work. Our 
peculiarities, even if not warranted by the direct 
authority of Scripture, as most of them are, 
still ought to be retained, because believed to be 
eminently helpful to piety, and not opposed, but 
agreeable to, the general tenor of God's Word. 

Q. (4) How, then, did your Church proceed 
at the Reformation ? 



44 The Churchman 's Answer Why. 

A. In a conservative manner. The general 
rule was to retain everything primitive that was 
helpful to the Christian life, against which there 
was no Scripture principle, or that had not been 
grossly perverted into superstitious channels. 
The Church of England weeded the garden of 
Christianity; but did not uproot at the same time 
its fragrant and beautiful flowers or its nutritious 
vegetables. Our Reformers did not attempt to 
form a new Church. This Jesus Christ did once 
for all, and therefore man may not attempt it; 
but there were cast out the corruptions that in 
the ages had grown up within the - Church. On 
the other hand, the Continental Reformers, to a 
greater or less extent, represent the radical view ; 
that since the Church was so corrupt, it must be 
entirely remodelled — much of the good as well as 
the bad being rejected. Geneva to some extent 
pulled down to the foundation-stone the old 
building of Christianity and reared it again out 
of fresh material (though it must be said that 
much of it was very good) ; England repaired the 
breaches in the walls and renewed the decayed 
timbers. But as much of the structure was solid 
and imperishable, it was retained, being just 
as serviceable, and sometimes as divine, as when 
the old building was first erected. 



The Churchman's A?iswer Why. 45 

Q. (5) Where can I find the doctrines of your 
Church, if I desire to study them more closely ? 

A. In the Prayer Book and what is always 
bound up with it. The Services, the Offices, the 
Creeds, the Ordinal and the Articles, carefully 
studied, will give you the doctrines which our 
Church believes. Nothing less she teaches ; and 
if anything is taught contrary to these, it is a 
private opinion and not the Church's teaching. 

Q. (6) Where are her laws found ? 

A. (1) Some in the Prayer Book called ru- 
brics, the directions found interspersed amid the 
various services. (2) The Canons are the laws 
passed by the conventions, Diocesan and General, 
which, with the General and Diocesan constitu- 
tions, may be had by applying to any clergyman 
of the Church. 

Q. (7) Must a baptized person, if he desires 
to confess Christ, always wait for the Bishop to 
come to confirm him ? 

A. No ; he can, if ready and desirous to be 
confirmed, confess his Christian faith in the Holy 
Communion. 

Q. (8) Why do the words of the Psalms in 
the Prayer Book sometimes vary from those in 
the Bible % 



46 The Churchman s Answer Why. 

A. They are from an older translation of the 
Bible and were retained, because the older version 
was esteemed more musical than that of King 
James. The same version is also retained in the 
office for the Communion. 



